Dedicated Doctor Quotes

The students we saw were all bright, attractive, and polite, and the teachers all seemed to be smart and dedicated, and I began to appreciate the benefits of a private school education. If only I'd had the opportunity to attend a place like this, who knows what I might have become? Perhaps instead of a mere blood-spatter analyst who slunk away at night to kill without conscience, I could have become a doctor, or a physicist, or even a senator who slunk away at night to kill without conscience. It was terribly sad to think of all my wasted potential.

All their lovers' talk began with the phrase "After the war". After the war, when we're married, shall we live in Italy? There are nice places. My father thinks I wouldn't like it, but I would. As long as I'm with you. After the war, if we have a girl, can we call her Lemoni? After the war, if we've a son, we've got to call him Iannis. After the war, I'll speak to the children in Greek, and you can seak to them in Italian, and that way they'll grow bilingual. After the war, I'm going to write a concerto, and I'll dedicate it to you. After the war, I'm going to train to be a doctor, and I don't care if they don't let women in, I'm still going to do it. After the war I'll get a job in a convent, like Vivaldi, teaching music, and all the little girls will fall in love with me, and you'll be jealous. After the war, let's go to America, I've got relatives in Chicago. After the war we won't bring our children with any religion, they can make their own minds up when they're older. After the war, we'll get our own motorbike, and we'll go all over Europe, and you can give concerts in hotels, and that's how we'll live, and I'll start writing poems. After the war I'll get a mandola so that I can play viola music. After the war I'll love you, after the war, I'll love you, I'll love you forever, after the war.

Sure, I said. But some people would ask, 'How can you expect others to replicate what you're doing here?' What would be your answer to that? He turned back and , smiling sweetly, said, Fuck you. Then, in a stentorian voice, he corrected himself: No. I would say, 'The objective is to inculcate in the doctors and nurses the spirit to dedicate themselves to the patients, and especially to having an outcome-oriented view of TB.' He was grinning, his face alight. He looked very young just then. In other words, 'Fuck you'.

Sure,” I said. “But some people would ask, ‘How can you expect others to replicate what you’re doing here?’ What would be your answer to that?” He turned back and, smiling sweetly, said, “Fuck you.” Then, in a stentorian voice, he corrected himself: “No. I would say, ‘The objective is to inculcate in the doctors and nurses the spirit to dedicate themselves to the patients, and especially to having an outcome-oriented view of TB.’ ” He was grinning, his face alight. He looked very young just then. “In other words, ‘Fuck you.

Wystan loved medical talk, and he had a soft spot for physicians. (In his book Epistle to a Godson, there are four poems dedicated to doctors, including one to me.)

My generation was obsessed with scoliosis. Judy Blume dedicated an entire novel to it. At least once a month we would line up in the gym, lift our shirts, and bend over, while some creepy old doctor ran his finger up and down our spines. Nuclear war was a high-concept threat, two words that often rang out in political speeches or on the six o-clock news. Our spines. Lice. Nuclear war. The Big Three.

We expect the world of doctors. Out of our own need, we revere them; we imagine that their training and expertise and saintly dedication have purged them of all the uncertainty, trepidation, and disgust that we would feel in their position, seeing what they see and being asked to cure it. Blood and vomit and pus do not revolt them; senility and dementia have no terrors; it does not alarm them to plunge into the slippery tangle of internal organs, or to handle the infected and contagious. For them, the flesh and its diseases have been abstracted, rendered coolly diagrammatic and quickly subject to infallible diagnosis and effective treatment. The House of God is a book to relieve you of these illusions; it … displays it as farce, a melee of blunderers laboring to murky purpose under corrupt and platitudinous superiors.

The pain-treatment revolution had many faces and these mostly belonged to well-meaning doctors and dedicated nurses. But in the Rust Belt, another kind of pain had emerged. Waves of people sought disability as a way to survive as jobs departed.

Doctor Harleen Quinzel, one of Arkham’s most brilliant and dedicated psychiatrists, was no more. Electroshock. What a wonderful way of destroying a soul, the Joker thought as he watched Quinzel’s eyes roll up into their sockets and dribble pour from between her lips.

Several years ago, researchers at the University of Minnesota identified 568 men and women over the age of seventy who were living independently but were at high risk of becoming disabled because of chronic health problems, recent illness, or cognitive changes. With their permission, the researchers randomly assigned half of them to see a team of geriatric nurses and doctors—a team dedicated to the art and science of managing old age. The others were asked to see their usual physician, who was notified of their high-risk status. Within eighteen months, 10 percent of the patients in both groups had died. But the patients who had seen a geriatrics team were a quarter less likely to become disabled and half as likely to develop depression. They were 40 percent less likely to require home health services. These were stunning results. If scientists came up with a device—call it an automatic defrailer—that wouldn’t extend your life but would slash the likelihood you’d end up in a nursing home or miserable with depression, we’d be clamoring for it. We wouldn’t care if doctors had to open up your chest and plug the thing into your heart. We’d have pink-ribbon campaigns to get one for every person over seventy-five. Congress would be holding hearings demanding to know why forty-year-olds couldn’t get them installed. Medical students would be jockeying to become defrailulation specialists, and Wall Street would be bidding up company stock prices. Instead, it was just geriatrics. The geriatric teams weren’t doing lung biopsies or back surgery or insertion of automatic defrailers. What they did was to simplify medications. They saw that arthritis was controlled. They made sure toenails were trimmed and meals were square. They looked for worrisome signs of isolation and had a social worker check that the patient’s home was safe. How do we reward this kind of work? Chad Boult, the geriatrician who was the lead investigator of the University of Minnesota study, can tell you. A few months after he published the results, demonstrating how much better people’s lives were with specialized geriatric care, the university closed the division of geriatrics.

Three days ago, I was a dedicated doctor sleepwalking through my own life. Since then, I had seen a ghost, gotten emails from the dead, had become a suspect in not one but two murders, was on the run from the law, had assaulted a police officer, and had enlisted the aid of a known dug dealer.

Before operating on a patient's brain, I realized, I must first understand his mind: his identity, his values, what makes his life worth living, & what devastation makes it reasonable to let that life end. The cost of my dedication to succeed was high, & the ineluctable failures brought me nearly unbearable guilt. Those burdens are what make medicine holy & wholly impossible.

Commitment can be expressed in many ways. Traditionally it is solidified through marriage, owning property, having kids or wearing certain types of jewelry, but legal, domestic, or ornamental undertakings are not the only ways to show dedication. In a 2018 talk on solo polyamory at the Boulder Non-Monogamy Talk series, Kim Keane offered the following ways that people practicing nonmonogamy can demonstrate commitment to their partners: - Sharing intimate details (hopes, dreams, fears) and being vulnerable with each other. - Introducing partners to people who are important to you. - Helping your partners with moving, packing, homework, job hunting, shopping, etc. - Having regular time together, both mundane and novel. - Making the person a priority. (I suggest defining what 'being a priority' means to each of you.) - Planning trips together. - Being available to partners when they are sick or in need. - Collaborating on projects together. - Having frequent communication. - Offering physical, logistical or emotional support (e.g. at doctor's appointments or hospital visits or by helping with your partners' family, pets, car, children, taxes, etc.).

The selflessness and dedication shown by many Greek doctors can be seen not only in such works as the Epidemics, but also in, for example, Thucydides’ account of the plague at Athens (II, 47ff.) – where he notes the high incidence of mortality from the disease among the doctors who attempted to treat it.

•I lost money in every way possible: I misplaced checks and sometimes found them when they were too old to take to the bank. If I did find them in time, I missed out on the interest they could’ve made in my savings account. I paid late fees on bills, even though I had money in the bank — I’d just forgotten to pay them or lost the bill in my piles. I bought new items because they were on sale with a rebate, but forgot to mail the rebate form. •I dealt with chronic health worries because I never scheduled doctor’s appointments. •I lived in constant fear of being “found out” by people who held me in high regard. I always felt others’ trust in me was misplaced. •I suffered from nonstop anxiety, waiting for the other shoe to drop. •I struggled to create a social life in our new home. I either felt I didn’t have time because I needed to catch up and calm some of the chaos, or I wasn’t organized enough to make plans in the first place. •I felt insecure in all my relationships, both personal and professional. •I had nowhere to retreat. My life was such a mess, I had no space to gather my thoughts or be by myself. Chaos lurked everywhere. •I rarely communicated with long-distance friends or family. •I wanted to write a book and publish articles in magazines, yet dedicated almost no time to my creative pursuits.

I politely told my doctor that instead of taking her advice, I’d dedicate myself to researching other options for my healing and care. She tried to deter me, repeating stats about infertility and cancer, and insisted I should begin birth control that day. I’d be lying if I didn’t admit that I was nervous to stand my ground, but that No! energy kept me from giving in.

Objectivity is a peculiar demand to make of institutions which, as business corporations, are dedicated first of all to economic survival. It is a peculiar demand to make of institutions which often, by tradition or explicit credo, are political organs. It is a peculiar demand to make of editors and reporters who have none of the professional apparatus which, for doctors or lawyers or scientists, is supposed to guarantee objectivity.

They were not willing to cede an entire state to the hatred of a bunch of nut-scratching, tobacco-spitting crackers. Money allowed for that choice, sure it did. But money also demanded something of them, and the Mathewses were willing to give it. They built a colored school in Camilla, offered small-business loans to colored folks when they could, and dedicated their lives to public service, becoming teachers and country doctors and lawyers and agitators when the times called for it.

Gesh Doctor, that’s not how you honor the…time death(?)...of your best friends. First you dedicate the following Friday demonstrations to their memory; let’s call it the Friday of the Ponds. Then you and your remaining friends put together a brigade and name it after your companion, Katebat Ansar Amy Pond. Then you wage a guerilla war against the Weeping Angels and…on second thoughts, considering that my way of thinking had helped land me in Tartous, living in a hotel room, maybe sulking on a cloud was the best course of action.

As I said, to put our faith in tangible goals would seem to be, at best, unwise. So we do not strive to be firemen, we do not strive to be bankers, nor policemen, nor doctors. We strive to be ourselves. But don’t misunderstand me. I don’t mean that we can’t be firemen, bankers, or doctors — but that we must make the goal conform to the individual, rather than make the individual conform to the goal...In short, he has not dedicated his life to reaching a pre-defined goal, but he has rather chosen a way of life he knows he will enjoy. The goal is absolutely secondary: it is the functioning toward the goal which is important.

STATEMENT AT YOUTH MARCH FOR INTEGRATED SCHOOLS As June approaches, with its graduation ceremonies and speeches, a thought suggests itself. You will hear much about careers, security, and prosperity. I will leave the discussion of such matters to your deans, your principals, and your valedictorians. But I do have a graduation thought to pass along to you. Whatever career you may choose for yourself—doctor, lawyer, teacher—let me propose an avocation to be pursued along with it. Become a dedicated fighter for civil rights. Make it a central part of your life. It will make you a better doctor, a better lawyer, a better teacher. It will enrich your spirit as nothing else possibly can. It will give you that rare sense of nobility that can only spring from love and selflessly helping your fellow man. Make a career of humanity. Commit yourself to the noble struggle for equal rights. You will make a greater person of yourself, a greater nation of your country, and a finer world to live in. April 18, 1959, Washington, D.C.

Lying there in silence, Elim thought about how quickly a person’s fate could change, how precious life and health are. He had walked into this very room two days ago as a practicing physician, a man in control, with the power to heal, looking down on the sick American on the same bed where he himself now lay. He had never known just how different the world looked from the other side. He vowed that if he became well, he would cherish every day. And although he had never wished ill health on another person, there and then he wondered if every physician might benefit from being sick—really sick—just once. He wondered if it would make them all care a little more, or work a little harder, to have been on the other side for a while—to have placed their life and livelihood in the hands of a stranger, even if for only a short period. He had considered himself a very conscientious physician before this, but he imagined that if he lived, he would be even more dedicated to his patients. Staring at the ceiling, he was reminded of an old Indian proverb: A healthy person has a hundred wishes, but a sick person has only one.

In 1892 the Hungarian doctor and journalist Max Nordau published his Entartung (Degeneration), which he dedicated to Cesare Lombroso. Despite its size (almost six hundred pages), the book became an international bestseller and soon appeared in a dozen languages. Nordau had expanded the Lombrosian analysis to show that “degenerates are not always criminals, prostitutes … lunatics; they are often authors and artists.” Charles Baudelaire and the French “decadent” poets, Oscar Wilde (Bram Stoker’s original model for Count Dracula), Manet and the Impressionists, Henrik Ibsen, Leo Tolstoy, Emile Zola, as well as Wagner and Friedrich Nietzsche—all the leading lights of fin de siècle culture, in fact—came under Doctor Nordau’s critical microscope. He concluded that they were all victims of diseased “subjective states of mind.” The modern degenerate artist, like his criminal counterpart, lacks a moral sense: “For them there exists no law, no decency, no modesty.” Emotionalism and hysteria, as well as that old disease of Romanticism, ennui , pervade their works and outlook, Nordau proclaimed, because of their enfeebled nervous state. “The degenerate and insane,” he wrote, “are the predestined disciples of Schopenhauer.

Soon enough, their expanding empire brought them into contact with another “technology” they’d never experienced before: walled cities. In the Tangut raids, Khan first learned the ins and outs of war against fortified cities and the strategies critical to laying siege, and quickly became an expert. Later, with help from Chinese engineers, he taught his soldiers how to build siege machines that could knock down city walls. In his campaigns against the Jurched, Khan learned the importance of winning hearts and minds. By working with the scholars and royal family of the lands he conquered, Khan was able to hold on to and manage these territories in ways that most empires could not. Afterward, in every country or city he held, Khan would call for the smartest astrologers, scribes, doctors, thinkers, and advisers—anyone who could aid his troops and their efforts. His troops traveled with interrogators and translators for precisely this purpose. It was a habit that would survive his death. While the Mongols themselves seemed dedicated almost solely to the art of war, they put to good use every craftsman, merchant, scholar, entertainer, cook, and skilled worker they came in contact with. The Mongol Empire was remarkable for its religious freedoms, and most of all, for its love of ideas and convergence of cultures.

The perplexing thing was that Elon seemed to drift off into a trance at times. People spoke to him, but nothing got through when he had a certain, distant look in his eyes. This happened so often that Elon’s parents and doctors thought he might be deaf. “Sometimes, he just didn’t hear you,” said Maye. Doctors ran a series of tests on Elon, and elected to remove his adenoid glands, which can improve hearing in children. “Well, it didn’t change,” said Maye. Elon’s condition had far more to do with the wiring of his mind than how his auditory system functioned. “He goes into his brain, and then you just see he is in another world,” Maye said. “He still does that. Now I just leave him be because I know he is designing a new rocket or something.” Other children did not respond well to these dreamlike states. You could do jumping jacks right beside Musk or yell at him, and he would not even notice. He kept right on thinking, and those around him judged that he was either rude or really weird. “I do think Elon was always a little different but in a nerdy way,” Maye said. “It didn’t endear him to his peers.” For Musk, these pensive moments were wonderful. At five and six, he had found a way to block out the world and dedicate all of his concentration to a single task. Part of this ability stemmed from the very visual way in which Musk’s mind worked. He could see images in his mind’s eye with a clarity and detail that we might associate today with an engineering drawing produced by computer software. “It seems as though the part of the brain that’s usually reserved for visual processing—the part that is used to process images coming in from my eyes—gets taken over by internal thought processes,” Musk said. “I can’t do this as much now because there are so many things demanding my attention but, as a kid, it happened a lot.

Late in the nineteenth century came the first signs of a “Politics in a New Key”: the creation of the first popular movements dedicated to reasserting the priority of the nation against all forms of internationalism or cosmopolitanism. The decade of the 1880s—with its simultaneous economic depression and broadened democratic practice—was a crucial threshold. That decade confronted Europe and the world with nothing less than the first globalization crisis. In the 1880s new steamships made it possible to bring cheap wheat and meat to Europe, bankrupting family farms and aristocratic estates and sending a flood of rural refugees into the cities. At the same time, railroads knocked the bottom out of what was left of skilled artisanal labor by delivering cheap manufactured goods to every city. At the same ill-chosen moment, unprecedented numbers of immigrants arrived in western Europe—not only the familiar workers from Spain and Italy, but also culturally exotic Jews fleeing oppression in eastern Europe. These shocks form the backdrop to some developments in the 1880s that we can now perceive as the first gropings toward fascism. The conservative French and German experiments with a manipulated manhood suffrage that I alluded to earlier were extended in the 1880s. The third British Reform Bill of 1884 nearly doubled the electorate to include almost all adult males. In all these countries, political elites found themselves in the 1880s forced to adapt to a shift in political culture that weakened the social deference that had long produced the almost automatic election of upper-class representatives to parliament, thereby opening the way to the entry of more modest social strata into politics: shopkeepers, country doctors and pharmacists, small-town lawyers—the “new layers” (nouvelles couches) famously summoned forth in 1874 by Léon Gambetta, soon to be himself, the son of an immigrant Italian grocer, the first French prime minister of modest origins. Lacking personal fortunes, this new type of elected representative lived on their parliamentarians’ salary and became the first professional politicians. Lacking the hereditary name recognition of the “notables” who had dominated European parliaments up to then, the new politicians had to invent new kinds of support networks and new kinds of appeal. Some of them built political machines based upon middle-class social clubs, such as Freemasonry (as Gambetta’s Radical Party did in France); others, in both Germany and France, discovered the drawing power of anti-Semitism and nationalism. Rising nationalism penetrated at the end of the nineteenth century even into the ranks of organized labor. I referred earlier in this chapter to the hostility between German-speaking and Czech-speaking wage earners in Bohemia, in what was then the Habsburg empire. By 1914 it was going to be possible to use nationalist sentiment to mobilize parts of the working class against other parts of it, and even more so after World War I. For all these reasons, the economic crisis of the 1880s, as the first major depression to occur in the era of mass politics, rewarded demagoguery. Henceforth a decline in the standard of living would translate quickly into electoral defeats for incumbents and victories for political outsiders ready to appeal with summary slogans to angry voters.

Considering these noble expressions from the heart of Moscati, we understand that for him chastity was not a sterile flight into a solitude devoid of interests and worries, but rather a conscious choice of life for the sake of total dedication to the service of his neighbor. The joy that he recommended to his friend Zacchino, he himself experienced in practicing his profession, to which he had dedicated himself totally, precisely because his heart was free from other affections. Moscati's chastity was fruitful in good works. (p.96)

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I shut the door quietly behind me. Nurses and doctors fill the hallway as they move in and out of patients’ rooms. Families come and go, some with balloons in hand, while others, weary from months of visiting, simply come as they are. I watch them, wondering about the love that binds. In the name of love, people do extraordinary things. Sacrifice their time, money, even themselves for another. Parents dedicate their lives to raising children, work endless hours to provide; siblings love their sister or brother as if they were one instead of two. Here in the hospital, I see love displayed every day. Family members offering whatever they have in the hopes it is enough to heal. I always wonder how one gets lucky

On the Training of Doctors is dedicated to everyone in the world that defies conventions. It is dedicated to those that take the chance to be themselves in a world that demands compliance to norms. We dedicate this book to everyone in the queer, BDSM Lifestyler/kinkster, geek/nerd, neurodivergent, pagan, artistic, writing, transgender communities, and any other community that dares to defy the “norms”. There is nothing that takes more courage than to stand up and be yourself when those around us demand that we conform. We refuse to conform. We refuse to comply. We are beautiful and unique. We are never going to go away, and we are going to change the world.

Please,” Levi says, shaking his head. “I understand why you all feel so strongly about this. It is a life that we want to protect—a new life—and we value this life more than anything. It is precious and vital to our existence—to our survival. But we have made a decision in living here, separating ourselves from the outside. And we cannot risk the whole of the community for one life.” He walks to the side of the stage, the group following his movements with the turn of their heads. “And yes, perhaps we could provide Colette’s baby with medicines and care inside a hospital, with the help of doctors, but is that what we really want? To sacrifice our way of life, to not let nature decide for us if she should live? Isn’t this what we have dedicated ourselves to: trusting the land to provide for us, to give what it can, and sometimes take away as well.

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Lonnie Wayne Olson is an administrator and adjunct Lecturer at Texas State University. Holding a doctoral degree in Philosophy from the University of Texas at Austin, Lonnie dedicates himself to inspiring his students with profound philosophical insights.

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Pretend for a moment that you are in the horrifying situation of watching one of your children being pulled out to sea in a riptide. Would you just go on eating your lunch? No way. The first thing you would do is to scream to get help rescuing your child. You would simultaneously get all other children out of the water as you dive in and try to rescue the missing child, even knowing the danger and that it is probably too late. If you were sensible enough not to swim out or fortunate enough to get back to shore safely, grief would promote endless rumination about what you could have done to prevent the loss. This would help prevent a repetition with other children. Your sobbing would signal your need for help and warn others about the danger. When a child dies of cancer or pneumonia, speculating about what you might have done to prevent it is mostly useless. However, the tendency to blame is built in, so people do it anyway, blaming themselves, doctors, anyone who was involved. Those motives can create marvelous initiatives, Mothers Against Drunk Driving being a spectacular example. Every community has organizations dedicated to preventing the kind of sickness or accident that carried off a loved member of the community. In our ancestral environment, loved ones must often have simply not returned to camp. Searching for them would have been essential. A loss creates mental preoccupation and a search image tuned to detect relevant cues. In the weeks after a loss, bereaved individuals often think that they see or hear the lost loved one. Tiny random sounds or sights are misinterpreted as the person’s voice or form. Visual and auditory hallucinations arise. Such experiences are sometimes interpreted as wish fulfillment, but a more plausible explanation is that they are products of a search image that makes it easier to find the missing person. False alarms in such a system would be normal, useful, and experienced as ghosts. Anniversary reactions are also common and fascinating. Many people occasionally experience sadness that seems unaccountable, until they realize it is the anniversary of a loss. I doubt that anniversary reactions are adaptive in general; however, in ancestral environments many opportunities and dangers recur with seasonal regularity. So smelling overly ripe apples in an orchard may bring back vivid memories of a fall long ago.

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V信83113305：The Erikson Institute, based in the United States, is a renowned graduate school specializing in child development and early childhood education. Named after the influential psychologist Erik Erikson, the institute is dedicated to advancing research, training professionals, and advocating for policies that support young children and their families. With a strong emphasis on social-emotional development, the Erikson Institute offers master's and doctoral programs, as well as professional development opportunities for educators and practitioners. Its research initiatives address critical issues such as equity in education, trauma-informed care, and the impact of poverty on child development. Through community partnerships and policy advocacy, the institute strives to create systemic change, ensuring all children have access to high-quality early learning experiences. The Erikson Institute remains a leader in shaping the future of early childhood education and fostering lifelong success for children.，Offer(EI成绩单)EI艾里克森研究院如何办理?, 仿制艾里克森研究院毕业证-EI毕业证书-快速办理, 挂科办理Erikson Institute艾里克森研究院学历学位证, 办艾里克森研究院学历证书学位证书成绩单, 挂科办理EI艾里克森研究院毕业证文凭, 出售艾里克森研究院研究生学历文凭, 一比一原版艾里克森研究院毕业证-EI毕业证书-如何办理